John Gill Commentary Ecclesiastes 8

Who is as the wise [man] ?
&c.] Who is as the first man, that was made upright, and was a wise man? not one of his sons. Or who is as the wise man, meaning himself? no man; he was the wisest of men; and yet he could not find out wisdom, and the reason of things, and the wickedness of folly, (Ecclesiastes 7:25–29); how therefore should any other man? what can the man do that comes after the king? Or who is like to a wise man, to he compared to him for honour and dignity? none; not those of the highest birth and blood, of the greatest wealth and riches, or in the highest places of power and authority; a wise man is above them, they being without wisdom; and especially such as are wise to salvation; these are the excellent in the earth, and the most worthy among men. Or who is a truly wise man? is there really such a person in the world, that has got to the perfection of wisdom? not one; and very few they are that can, in a true and proper sense, be called wise men. The Targum is,

``who is a wise man, that can stand against the wisdom of the Lord?'' and who knows the interpretation of a thing ?<sup>F17</sup>
or "a word"? the word of God, which is not of private interpretation? none know it rightly, but such who have the Spirit of God, the enditer of the word: Christ is the interpreter, one among a thousand; and, next to him are those who have his mind, and rightly divide the word of truth. The Targum is, ``and to know the interpretation of the words in the prophets:'' this may be understood of the solution of any difficulties in things natural or civil; and of the interpretation of any of the works of God, either in nature or providence, as well as of his word; and he is a wise man, that not only has wisdom in himself, but is able to teach others, and make them wise; can solve doubts, remove difficulties, interpret nature, the works and word of God.

Aben Ezra repeats the note of similitude from the former clause, and so it may be rendered, "Who is as he that knows the interpretation of a thing", or "word?" such an one as Solomon was, (Proverbs 1:6); a man's wisdom makes his face to shine :
as Moses, when he came down from the mount, full fraught with the knowledge of the will of God, (Exodus 34:29Exodus 34:30); and as Stephen, whose wisdom and spirit, by which he spoke, were irresistible, (Acts 6:10Acts 6:15); wisdom, which discovers itself in a man's words and actions, gives comeliness to his person, makes him look amiable and lovely in the eyes of others:

or, it "enlightens his face"^F18; by it he is able to see the difference between truth and falsehood, and what is to be done and not done; what way he should walk in, and what he should shun and avoid; and the boldness of his face shall be changed ;^F19
the ferocity and austerity of his countenance, the impudence and inhumanity that appeared in him before, through his wisdom and knowledge, are changed into meekness, gentleness, and humanity; of an impudent, fierce, and badly behaved man, he becomes meek, modest, affable, and humane;

this effect natural wisdom and knowledge has on men^F19; and much more spiritual and evangelical wisdom, which comes from above, and is first pure, then peaceable and gentle, (James 3:17). Some read it, "the strength of his face shall be doubled", or "renewed"^F20; he shall be changed into the same image, from glory to glory; his spiritual strength shall be renewed, and his light and knowledge increase yet more and more, (2 Corinthians 3:18) (Isaiah 40:31) (Ecclesiastes 7:19) (Proverbs 4:18) . But Gussetius^F21 renders it, his "boldness", or impudence, "shall be hated".

FOOTNOTES:

• F17: (rbd) "verbi", V. L. Pagninus, Montanus.
• F18: (wynp ryat) "illustrati", Vatablus, Junius & Tremellius, Piscator, Mercerus; "illuminat", Cocceius, Gejerus, Rambachius, so Broughton.
• F19: "Adde quod ingenuas didicisse fideliter artes, emollit mores, nec sinit esse feros", Ovid. de Ponto, l. 2. Eleg. 9.
• F20: (anwsy) "duplicatur", Junius & Tremellius, Varenius; "instauratur", Cocceius, Gejerus.
• F21: Ebr. Comment. p. 595. so the Septuagint, Syriac, and Arabic versions.

I [counsel thee] to keep the king's commandment
Or, "to observe the mouth of the king" ^F23 ; what he says, and do according to it when it is agreeably to the law of God, and according to the laws of the kingdom, by which he is to govern; for kings are to be honoured, obeyed, and submitted to, in the lawful discharge of their office: and such counsel and advice as this is wholesome; and, being taken, contributes much, as to the honour of kings, so to the good of kingdoms and states, and to a man's own peace and comfort. Aben Ezra supplies it, "I command thee, or I admonish thee;" for it may be either a charge, or an advice, respecting this and what follows.

Jarchi supplies and paraphrases it thus, "I have need, and am prepared, to observe the mouth (or keep the commandment) of the King of the world;" and so Alshech, "observe that which goes out of the mouth of the King of the world." And indeed, to understand it, not of an earthly king, but of the King of kings, as it is understood by other interpreters also, suits better with what is said of this King in the following verses; whose commandments, which are not grievous, but to be loved above fine gold, should be kept from a principle of love, without mercenary and selfish views, as they are delivered out by him, and to his glory; and such a charge as this should be attended to, and such counsel be received;

and [that] in regard of the oath of God ;
who has swore, that if his children forsake his law, and walk not in his statutes, he will visit their transgressions with a rod, and their iniquities with stripes; and therefore should be careful to keep his commandments, (Psalms 89:30–35).

Those who interpret this of an earthly king, by the oath of God understand the oath of allegiance and fidelity to him, taken in the name and presence of God, and therefore for conscience's sake should obey him: or render it, "but [so that you observe] the manner of the oath of God" ^F24 ; or takes care to obey him; or do nothing in obedience to kings, which is contrary to the will of God; for God is to be obeyed rather than men, (Acts 4:19) (5:29) ; especially, and above all things, that is to be regarded.

FOOTNOTES:

• F23: (rmv Klm yp) "os regis observes", Tigurine version, Pagninus, Mercerus; "observa", Montanus, Vatablus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Rambachius.
• F24: (Myhla tewbv trbd lew) "sed, ita quod ad Deum attinent, observes rationem juramenti Dei", Varenius; "attamen, supra serve verbum juramenti Dei", Gussetius, p. 605.

Be not hasty to go out of his sight
But of the sight of the King of kings. Do not think to hide yourself from him, for there is no fleeing fromhis presence, (Psalms 139:7) ; it is best, when under some consternation, as the word ^F25signifies, or under some fearful apprehension of his wrath and indignation, to fall down before him,acknowledge the offence, and pray for pardon: and to this purpose is the Targum, ``and in the time of theindignation of the Lord, do not cease to pray before him; being terrified (or troubled) before him, go andpray, and seek mercy of him;'' and with which agrees the note of Jarchi, ``be not troubled, saying that youwill go and flee from his presence, to a place where he does not rule, for he rules in every place.'' Suchwho interpret this of an earthly king suppose this forbids a man going out from the presence of a king in apet and passion, withdrawing himself from his court and service in a heat, at once;

stand not in an evil thing ;
having done it, continue not in it; but repent of it, acknowledge and forsake it, whether against God or anearthly king;

for he does whatsoever pleases him ;
which best agrees with the King of kings, who does what he pleases, in heaven above and in earth below, bothin nature, providence, and grace; see (Job 23:13) (Psalms 115:3) ; though earthly kings indeed has longhands, as is usually said, and can reach a great way, and do great things, especially despotic and arbitraryprinces, and it is very difficult escaping their hands. The Targum is, ``for the Lord of all worlds, the Lordwill do what he pleases.''

FOOTNOTES:

• F25: (lhbt la) "ne consterneris", Gejerus, and somein Rambachius.

Where the word of a king [is, there is] power
Or "dominion" ^F26. Authority goes along with his word of command; and there is an inferiormagistracy, a subordinate power under him, ready to execute his will upon the rebellious and disobedient.Jarchi interprets it, the word of the holy blessed God; and the Targum, the word of that King who rules overall the world; where his word of doctrine comes, not in word only, it is with power: his written word isquick and powerful; the word of his Gospel preached is the power of God to salvation; or is accompanied withpower to enlighten dark minds, quicken dead sinners, unstop deaf ears, soften hard hearts, and deliver menfrom the slavery of sin and Satan; it makes men, of enemies, friends to God, Christ, and good men; transformsthem by the renewing of their minds, and comforts and establishes saints; all which is attributed to theword; and are the effects of almighty power, (Hebrews 4:12) (Romans 1:16); his word of command alsocomes with power, being clothed with his authority; and is submitted to by his people in the day of his powerupon them, who readily and cheerfully obey it;

and who may say unto him, what do you?
call him to an account for, or complain of any of his works of creation, providence, or grace? This bestagrees with God than with an earthly king; and is said of him elsewhere, (Job 9:12) (33:14) (Daniel 4:35).

FOOTNOTES:

• F26: (Nwjlv) "imperium", Montanus, Rambachius; "dominatio", Vatablus, Junius & Tremellius, Piscator, Drusius.

Whoso keepeth the commandment shall feel no evil thing

Either the commandment of an earthly king, which should be kept, when agreeably to the laws of the nation, and not inconsistent with the commands of God; and such as do observe it "know no evil" ^F1, as it may be rendered, or no sorrow. They live peaceably and quietly, and enjoy the favour and protection of the government under which they are, and have praise of men; see (Romans 13:3) (2 Timothy 2:2) ; or the commandments of the heavenly King, the singular being put for the plural; so the Targum,

``whoso keepeth the commandments of the Lord shall know no evil in the world to come.''

Nor in this world either; no evil befalls them; what may be thought to be so is for their good;

though they know and are conscious of the evil of sin, and commit it, yet not willingly, and with love to it, and so as to make it the work of their lives; but lament it, repent of it, and forsake it, and do not feel the evil of punishment for it;

Yes, such enjoy much good; have much communion with God; large discoveries of his love; dwell in him, and shall at last dwell with him in the heavenly city; see (John 14:21John 14:23) (1 John 3:22 1 John 3:24) (Revelation 22:14) ;

and a wise man's heart discerns both time and judgment ;

he knows not only what is his duty to do, both with respect to God and men, to a temporal prince or the King eternal; but he knows also the most fit and convenient time of doing it; and lays hold on every opportunity that offers, and which may be called "redeeming time", (Galatians 6:10) (Ephesians 5:16) ;

and he knows the right manner in which it should be performed, with all the agreeable circumstances of it, which he carefully observes;

or he knows the judgment that will be passed, or the punishment that will be inflicted on delinquents, either by God or men; and therefore is careful to keep the commandment, and avoid it:

and especially he remembers there is a judgment to come, when everything will be brought to an account; and, though he does not know the precise day and hour, yet he knows there will be such a time; so some render it, "the time of judgment" ^F2 :

The Targum is, ``and the time of prayer, and of judgment, and of truth, is known by the heart of the wise.''

FOOTNOTES:

• F1: (edy al) "non cognoscet", Vatablus, Mercerus, Gejerus, Rambachius, Cocceius.
• F2: (jpvmw tew) (kairon krisewv) , Sept. so some in Drusius.